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793 794 795 796 797 798 799 800 801 802 803 804 805 806 807 808 it is far more than can be put into words (faint) so in some way presumably that’s present AR: Ok well unless you have got any questions for me David or anything, questions you expect me to ask you and I haven’t DB: No I wasn’t really expecting to be able to cover these AR: Well one last question which I suddenly realize is here this is more personal I suppose which is can you tell me why you were willing to be interviewed? DB: (pause) Oh em well I am quite flattered to be interviewed but also I think I do welcome opportunities to try to put my thought into words and that’s why I write these things you know because I find it’s only when I put things into words that I then start building forward in my thinking so in other words thoughts just go around and around so it’s actually valuable to me to have an opportunity like this to and it’s interesting to be interviewed because I am not accustomed to being interviewed in this kind of way and I will be interested to see what I have turned out to have said (shared laughter) AR: Right well I will just stop it there I think 388
Appendix 3. Oskar Pfister and the unpublished Freud/Pfister correspondence Pfister (1873-1956), while identified by Alexander as one of forty psychoanalytic pioneers, is not well known and no biography of Pfister exists (Alexander, Eisenstein, and Grotjahn 1966). Lee is preparing to publish a biography drawing on his PhD thesis ‘Of the Spirit and Of the Flesh: The Life and Work of Oskar Robert Pfister (1873-1956), Protestant Pastor, Pedagogue, and Pioneer Psychoanalyst’ (Lee 2005). Born in 1873 in Zurich and despite his father’s death when Pfister was three years old, he was shaped by his father’s Christian background, his role as a Protestant pastor, and his training as a physician to help his parishioners. Little is subsequently known until Pfister began his academic and theological trainings. Pfister studied theology, philosophy, psychology, pedagogy, and the history of religion at Basel (1891-1892, 1893-1894) and Zürich (1892-1893, 1894-1895). In 1896 he also attended lectures in psychiatry in Berlin. Pfister records breaking off an academic career to follow his vocation to meet the pastoral needs of people through active service as a minister of religion, and in 1902 moved to the prestigious Predigerkirche in Zurich, as part of the the Reformed Church of the Canton Zurich. The Reformed Church was hugely influenced by the development of new theological trends initiated by Schleiermacher and Ritschl. Pfister’s theology was theologically liberal in focus. Here he had tenure, a fact that was to become significant in his subsequent advocacy for psychoanalysis at a time when many in the wider church would have utterly opposed such ideas. Pfister found that ‘theology, whether historical, systematic or practical failed to meet my burning need … to fill men with Christian love and make them instruments of Divine love’ (Pfister 1948: 21). Pfister turned his academic abilities to writing and was motivated by a concern to recast theology in the light of God’s love. ‘Throughout I was aware that essentially I was practising the psychiatry employed with so much genius by Jesus’ (Pfister 1948: 21). In 1908 ‘I became acquainted with Sigmund Freud’s psychoanalysis. I found myself unable to agree with its philosophy and its at first materialist and later agnostic background; but I felt powerfully attracted by many of its scientific aspects … I tried forthwith to apply these discoveries in my Ministry’ (Pfister 1948: 23). They met in Vienna in 1909 and out of this friendship Pfister began his pioneering role of applying psychoanalysis to a theology based on love as the ultimate expression of God. They also started their life-long correspondence. Subsequent research in the archives of the Freud Museum, London, identified the dates of the unpublished letters by comparing their list of dates with those in the published book. The edited letters were identified by a close reading of the text and noting which letters contained ellipses. Research at the Sigmund Freud collection at the University of Essex, 571 revealed correspondence between Ernst and Anna Freud about the Freud/Pfister letters and the archive also contained some typed transliterations from Freud’s handwritten, and often difficult to read, Gothic German script. The list of letters was still incomplete but 571 The Sigmund Freud collection is held at the Albert Sloman library, University of Essex, on behalf of Sigmund Freud Copyrights, administered by the literary agents Marsh Patterson Ltd. In 1960 Ernst Freud had selected and published 315 of Freud’s letters spanning 1873-1939, out of a possible 4,000 (Freud 1960). Many of these remain under embargo in the Freud Archive, held at the American Library of Congress. 389
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“SACRED PSYCHOANALYSIS” - AN IN
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ABSTRACT From the 1970s the emergen
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CONTENTS PAGE INTRODUCTION 1 PART A
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Chapter Fifteen. Patterns of engage
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Theme 8: Mystical/Mystic/O 289 Them
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INTRODUCTION My conscious engagemen
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to contemporary psychoanalysis and
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The first research method developed
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PART A. THE CONTEXT, DEFINITION AND
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travelled with Ferenczi to explore
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Despite this inclusive vision a cli
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exclusivity’ (Richards 1999: 1024
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signs of abating. Despite the sheer
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1933b: 158f.). Freud vigorously ref
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embraced that relate to this thesis
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The twin trees symbolized my person
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post-critical thought. These comple
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Epistemological context While I hav
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tolerate periods of “not-knowing
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engagement see little relevance for
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more like stray notes than a centra
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social and philosophical force (Bea
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One solution is to identify paramet
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The sacred was given a unique focus
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Before Lynch’s working definition
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Klein (Grotstein 1982), 79 Winnicot
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theories. 87 The prevailing ethos w
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CHAPTER FOUR. RELIGIOUS AND SPIRITU
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Molino 1997). While Coltart combine
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esponse gave Symington the impetus
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analytic theory, and clinical techn
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CHAPTER FIVE. RELIGIOUS AND SPIRITU
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produced further discussion and pub
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vision for psychoanalysis and he fo
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psychotherapist with important conn
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Winnicott is arguably the most infl
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theory includes developmental, tran
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particular significance for the nat
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decades of his life. 157 Religion f
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made a lovely missionary’ (quoted
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Bion gained encouragement for his e
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elements/function; or phenomena and
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inherent human knowing of infinity
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PART B. THE ENGAGEMENT OF RELIGION,
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The third strand was the use of Win
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psychoanalysis 187 Meissner articul
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work of Winnicott (Winnicott 1965,
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pertaining to grace, providence, an
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Gay’s work is less than convincin
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ecame Clinical Professor of Psychia
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postulated by theologians and philo
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life cycle from birth to death’ (
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Rizzuto’s major contribution was
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Thirdly both use the work of Hans L
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a form of dualism that despite thes
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experiential moments of timelessnes
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accessed in more immediate ways. Ma
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efines psychoanalytic insights. 240
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Symington recalls that he had had e
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Symington’s contribution includes
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ased on illusion. Whereas religion
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approach to psychoanalysis has mean
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penis envy, as well as the nature a
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transcend the limitations establish
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In a parallel development Chodorow
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Cohen and Gereboff provide a detail
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feature of the work of Eigen who
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CHAPTER TWELVE. PATTERNS OF ENGAGEM
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Coltart, and later, David Black. 28
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never in conflict and had the poten
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sense of who we are and what we do.
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consciousness. Some would describe
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Martino 1991; Rubin 1992; Westkott
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components of spirituality identifi
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engagement, unfolding dialogue and
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Rabindrath Tagore’s move from a s
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in its own right, and modify modes
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A third theoretical approach involv
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transference and multiple gods; and
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Despite these recent developments o
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treatment’ (Ad-Bab'bagh 2001: 283
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oases where they find refuge, so th
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searching; isolation and involvemen
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The work of Eigen is a unique synth
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developed by Heidegger and used by
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mystical journey can be seen as an
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Grotstein uniquely sees psychoanaly
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that has multiple dimensions includ
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PART C. METHODOLOGICAL CONCERNS, IN
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3. Relational engagement gives the
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CHAPTER SEVENTEEN. RESEARCH METHODO
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conscious that offers the opportuni
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European perspectives. The disadvan
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addition of a third cultural contex
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Further reflexive exploration was u
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especting and valuing of the other
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CHAPTER NINETEEN. RESEARCH INTERVIE
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The interviews were recorded using
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CHAPTER TWENTY. ANALYZING QUALITATI
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Thematic Narrative Analysis The ana
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group facilitator and CBT trainer;
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identified similar themes to those
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CHAPTER TWENTY-ONE. PSYCHOANALYTIC
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the physical and metaphysical use o
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Personal ontology JB’s ontology i
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was a high level of honesty - a gen
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allowed was JB to clarify her under
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What I noticed immediately was the
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As the interview developed I very m
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Alessandra Lemma (AL) Alessandra Le
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esources that people have within th
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central therapeutic task (Ulanov 20
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unconscious that combine the spirit
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the species or the desire to create
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two-way process with the researcher
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Freud’s ideas were in transition
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Conscious encounter The introductio
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session found within a British Klei
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• We discover the eternal unconsc
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• Openness to the numinous and th
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stood out from this second meeting.
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aspects of their being. My engageme
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linking to the other/Other (PM, JG)
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spirituality without becoming gods.
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JG elicited an idealized, positive
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with my father, the fact of being a
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a whole range of thoughts and feeli
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CHAPTER TWENTY-THREE. A THEMATIC NA
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discovered the religious instinct w
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atheistic vision that dispenses wit
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The creativity of Winnicott Winnico
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neuroscience and the growth of reli
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y others. There are ‘resonances a
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there’ (JB 65). Eigen’s eclecti
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Coltart was a highly regarded Briti
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The term ‘zeitgeist’ was used t
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Rizzuto focuses on the internal, ps
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‘I think clearly for a lot of peo
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562). An analyst might say a little
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Lemma located her ambivalence to re
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eligious experience arising in ever
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the psyche through making space for
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Areas of dialogue include: the natu
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A critical dialogue between psychoa
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worlds. ‘We’ve probably never l
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is to study religion because religi
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makes it difficult to go beyond equ
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Rubin adds positively that spiritua
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and psychoanalysis (Galatzer-Levy a
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Theme 8: Mystical/Mystic/O 487 If a
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Theme 9: Love 490 Sayers suggests t
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CHAPTER TWENTY-FOUR. THEMATIC COMME
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their absence as much as their pres
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conversation he encouraged my work
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PART D. SACRED PSYCHOANALYSIS - AN
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CHAPTER TWENTY-FIVE. ‘SACRED PSYC
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that offers a cross-over or transfe
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and psychoanalytic discourse by dev
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CHAPTER TWENTY-SIX. ‘SACRED PSYCH
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and the spiritual (Sorenson 2000, 2
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Figure 3. A dominant sacred interpr
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form of splitting reminiscent of ea
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fulfils Meissner’s vision for a
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Figure 6. Winnicott (DW1-2) Winnico
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person was Neville Symington. By co
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eflects Eigen’s experience of Bub
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elationship to others and live out
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psychoanalysis and this is the purp
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evelation, in a more challenging fa
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into his being, but the meeting wit
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CHAPTER TWENTY-EIGHT. ‘SACRED PSY
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and analyst’ (Ogden 2005: 6). How
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the transition (it is, by definitio
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Page 411 and 412: 1. Eigen’s religious and spiritua
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Page 423 and 424: Alvesson, Mats, and Kaj Sköldberg.
Page 425 and 426: ———. 2009. A relational psych
Page 427 and 428: ———. 2007. The Freudian momen
Page 429 and 430: Casement, Ann, ed. 2004. Who owns p
Page 431 and 432: Coyte, Mary, Peter Gilbert, and Vic
Page 433 and 434: Elmhirst, Susanna Isaacs. 1996. For
Page 435 and 436: Freke, Sarah. 1999. Review of 'The
Page 437 and 438: ———. 1976. Introduction. Freu
Page 439 and 440: ———. 1994. Projective identif
Page 441 and 442: Hartnack, Christiane. 1990. Vishnu
Page 443 and 444: Issroff, Judith. 1999. Reflections
Page 445 and 446: ———. 1994. Love in the analyt
Page 447 and 448: LaMothe, Ryan. 2005. Creating space
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———. 2005. Understanding theo
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Meissner, William. 1966. The operat
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———. 2009. Psychoanalytic con
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———. 2001. Three archaic cont
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———. 1983. The play of the im
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———. 2000. The psychological
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Safran, Jeremy. 1999. Faith, despai
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Smart, Ninian. 1996. Dimensions of
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———. 2002. A space to listen:
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Watts, Alan. 1961/1998. Psychothera
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